Zād al-Maʿād - Ibn al-Qayyim - (2/42)

Zād al-MaʿādIbn al-Qayyim

If it is asked, “What, then, is the ruling on this matter? Is continuous fasting permissible, forbidden, or disliked?”

The answer is that scholars have differed on this matter, holding three views:

The first is that it is permissible for anyone (1) able to sustain it. This view is reported from Abd Allāh ibn al-Zubayr (2) and others among the early generations (3). Ibn al-Zubayr would fast continuously for several days. Among the arguments advanced by those who hold this view is that the Prophet (peace and blessings be upon him) fasted continuously with his Companions despite having forbidden them to do so. As related in the two Sahīh collections (4), Abū Hurayrah reported that he forbade continuous fasting and said, “I am not like you.” When they refused to stop, he continued fasting with them for one day, then another (5). This account shows that he fasted continuously with them after forbidding continuous fasting. Had his prohibition meant that it was forbidden, they would not have refused to stop, nor would he subsequently have approved their doing so.

They argued: Since they did so after his prohibition, with his knowledge and approval, it is clear that his intention was to show them mercy and ease their burden. Indeed, Ā’ishah said, “The Messenger of Allah (peace and blessings be upon him) forbade continuous fasting out of mercy for them.” Reported by both al-Bukhārī and Muslim (6).

Another group held that continuous fasting is not permissible; among them were Mālik and Abū Hanīfah

(1) Q, M, Mb: “in” (“if”). (2) Ibn Abī Shayba (9692) narrated from Abū Nawfal ibn Abī ʿAqrab: “I visited Ibn al-Zubayr on the morning of the fifteenth of the month while he was fasting continuously.” All the transmitters in its chain are trustworthy. (3) See Musannaf Ibn Abī Shayba (9690, 9691). (4) It is not in the two Sahīh collections; rather, it is reported by Mālik (828) and, through him, by al-Shāfiʿī, as cited in Maʿrifat al-Sunan (6/344). (5) After this, Sād, Q, ʿAyn, J, M and Mb add “thumma yawman” (“then another day”). This addition is absent from K and the two Sahīh collections. (6) Narrated by al-Bukhārī (1964) and Muslim (1105). It has already been cited.

فإن قيل: فما حكم هذه المسألة، وهل الوصال جائزٌ أو محرَّمٌ أو مكروهٌ؟ قيل: قد اختلف النَّاس في هذه المسألة على ثلاثة أقوالٍ: أحدها: أنَّه جائزٌ لمن (١) قدر عليه، وهذا يُروى عن عبد الله بن الزبير (٢) وغيره من السَّلف (٣)، وكان ابن الزبير يواصل الأيَّام. ومن حجَّة أرباب هذا القول أنَّ النَّبيَّ ﷺ واصل بالصَّحابة مع نهيه لهم عن الوصال، كما في «الصَّحيحين» (٤) من حديث أبي هريرة: أنَّه نهى عن الوصال وقال: «إنِّي لستُ كهيئتكم»، فلمَّا أبوا أن ينتهوا واصلَ بهم يومًا ثمَّ يومًا (٥). فهذا فيه وصاله بهم بعد نهيه عن الوصال، فلو كان النَّهي للتَّحريم لما أبوا أن ينتهوا، ولَمَا أقرَّهم عليه بعد ذلك. قالوا: فلمَّا فعلوه بعد نهيه وهو يعلم ويُقِرُّهم، عُلِم أنَّه أراد الرَّحمة بهم والتَّخفيف عنهم، وقد قالت عائشة: «نهى رسول الله ﷺ عن الوصال رحمةً لهم». متَّفقٌ عليه (٦). وقالت طائفةٌ أخرى: لا يجوز الوصال، منهم مالك وأبو حنيفة

(١) ق، م، مب: «إن». (٢) روى ابن أبي شيبة (٩٦٩٢) عن أبي نوفل بن أبي عقرب قال: «دخلت على ابن الزبير صبيحة خمسة عشر من الشهر، وهو مواصل». رجاله كلهم ثقات. (٣) انظر: «مصنف ابن أبي شيبة» (٩٦٩٠، ٩٦٩١). (٤) ليس فيهما، بل هو عند مالك (٨٢٨) ومن طريقه عند الشافعي كما في «معرفة السنن» (٦/ ٣٤٤). (٥) بعدها في ص، ق، ع، ج، م، مب: «ثم يومًا». وليست في ك و «الصحيحين». (٦) رواه البخاري (١٩٦٤) ومسلم (١١٠٥). وقد تقدم.